The Related Suttas Collection 41.6

1. With Citta

With Kāmabhū (2nd)

At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove. Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him:

“Sir, how many (types of) functioning patterns are there?”

“Householder, there are three (types of) functioning patterns. The habitual functioning patterns of the body, speech and mind.”

Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:

“But sir, what are the habitual functioning patterns of the body? What are the habitual functioning patterns of speech? What are the habitual functioning patterns of the mind?”

“Breathing in and breathing out are habitual functioning patterns of the body. Thougths being born and sustained analysis going on are habitual functioning patterns of the speech. Perception and feeling are the habitual functioning patterns of the mind.”

Saying “Good, sir,” he asked another question:

“But sir, why are breathing in and breathing out habitual functioning patterns of the body? Why are thougths being born and sustained analysis going on habitual functioning patterns of speech? Why are perception and feeling the habitual functioning patterns of the mind?”

“Breathing in and out is of the body. It’s a functioning pattern tied up with the body, that’s why breathing in and out is a habitual functioning pattern of the body. First your thougths are being born and sustained analysis is going on, then you break into speech. That’s why thougths being born and sustained analysis going on are habitual functioning patterns of speech. Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are habitual functioning patterns of the mind.”

Saying “Good, sir,” he asked another question:

“But sir, how does someone attain the cessation of perception and feeling?”

“A bhikkhu who is entering such an attainment does not think: ‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”

Saying “Good, sir,” he asked another question:

“But sir, which cease first for a bhikkhu who is entering the cessation of perception and feeling: the habitual functioning patterns of the body, speech or mind?”

“Habitual functioning patterns of the speech cease first, then those of the body, then those of the mind.”

Saying “Good, sir,” he asked another question:

“What’s the difference between someone who has passed away and a bhikkhu who has attained the cessation of perception and feeling?”

“When someone dies, the habitual functioning patterns of their body, speech and mind have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a bhikkhu has attained the cessation of perception and feeling, the habitual functioning patterns of their body, speech and mind have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a bhikkhu who has attained the cessation of perception and feeling.”

Saying “Good, sir,” he asked another question:

“But sir, how does someone emerge from the cessation of perception and feeling?”

“A bhikkhu who is emerging from such an attainment does not think: ‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’ Rather, their mind has been previously developed so as to lead to such a state.”

Saying “Good, sir,” he asked another question:

“But sir, which arise first for a bhikkhu who is emerging from the cessation of perception and feeling: the habitual functioning patterns of their body, speech or mind?”

“Habitual functioning patterns of the mind arise first, then those of the body, then those of the speech.”

Saying “Good, sir,” he asked another question:

“But sir, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”

“They experience three kinds of contact: emptiness, signless, and undirected contacts.”

Saying “Good, sir,” he asked another question:

“But sir, when a bhikkhu has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”

“Their mind slants, slopes, and inclines to seclusion.”

Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:

“But sir, how many things are helpful for attaining the cessation of perception and feeling?”

“Well, householder, you’ve finally asked what you should have asked first! Nevertheless, I will answer you. Two things are helpful for attaining the cessation of perception and feeling: serenity and discernment.”